Nama : Muhammad fathur rizqi

Nim : 1808303056

Kelas : 6/b aqidah dan filsafat islam

Mata kuliah : studi teks filsafat

PANCASILA AS A CROSS-RELIGIOUS DIALOGUE TEXT

IN THE HANS-GEORG AND GADAMER PERSPECTIVE

HANS KUNG

Abstract

This article addresses Pancasila as a text of interfaith dialogue in Indonesian

context. The plurality of Indonesian society bears religious uniqueness in

social life together, while conflicts may take place between religious groups.

Religious conflicts are caused by attitude of exclusivism, radicalism,

fundamentalism of religions and political identity. Pancasila can hold the

sense collectivity among Indonesian society to be united. This article

employs Gadamer hermeneutic theory in viewing historical texts. History is

not something that only happened in the past and is interrupted with the

present contexts. The theory of global ethics-Hans Kung, also helps the

importance of dialogue with the religious communities to create religious

peace. The article concludes that plural and multicultural society must live

together in a dialogue circle. Pancasila as the text of interfaith dialogue is

always understood as dynamic, open and relevant in the development of

religious society in Indonesia. As the national identity, Pancasila has more

than one conception as the lighters and guide toward each dialogue strategy

that has been undertaken. The values of Pancasila maintain inclusive

religious attitude, respect to human values, and become a solid foundation

in maintaining the unity of religious people.

Keywords: Pancasila, Text, Hermeneutics, Dialogue.

PRELIMINARY

Nusantara has a society with various identities

primordial tribe, race and religion. In an effort to become a nation

independence, it was agreed upon the basis of the state, namely the ideology of Pancasila and

The 1945 Constitution of the Republic of Indonesia. Proclamation of independence

the state of Indonesia on August 17, 1945, is the starting point

society gets a new identity, namely national identity

Indonesia. Indonesia based on Pancasila as a new identity

152 Journal of Philosophy, Vol. 30, No. 2 August 2020

founded by a society that has a primordial identity to

achieve unity as a society. It can be said that

"Pancasila describes the reality of Indonesia" (Titaley, 2013).

Pluralism and multiculturalism of society on the one hand

is a uniqueness, but on the other hand also has the opportunity to create

conflicts, especially conflicts between religious believers. Religion is used for

achieve political power and economic interests for the few

people (Sukiratnasari, 2015). The attitude of religious exclusivism too

raises problems such as religious blasphemy, to prohibitions

worship for religious groups and faiths (Amelia et al.,

2016). Excluisivism raises truth claims so that the truth is

considered only owned by one religious group (Kuswanjono,

2006). The label "deviant" or "disbeliever" arose

other religious groups, which allow religious conflicts to occur

(Bagir et al., 2013).

The social reality of the rise of religions in the public sphere

helped break the notion of secularism, namely the removal of religions from the public sphere to the
private sphere (Hendropuspito, 1983).

The religious awakening occurred due to increased awareness

religion and the rise of fundamentalism movements

(Huntington, 1996). Indonesia is one such country

facing the rise of religions in the public sphere and.

PANCASILA AND INDONESIAN

Pancasila are values taken from culture

the Indonesian nation to organize life together. In an attempt

to understand Pancasila as an interfaith dialogue text, then

it is important to study Pancasila historically. History together

160 Journal of Philosophy, Vol. 30, No. 2 August 2020

as Indonesia with the basis of Pancasila is the guardian

collectivity of society.

Historically the starting point of the independence movement is

equality of fate as colonized by imperialism and

colonialism. The Dutch colonial system was very miserable

the people because the capitalist system is run without a basis

gronstoffen (resources) (Malacca, 2000). So that resources

entirely taken from colonies. This independence movement

lasted nearly a hundred years and throughout the 19th century, however

the independence movement has not been carried out simultaneously.

The struggle is carried out individually according to

regional, group and religious interests. Even though

this struggle was the forerunner of the independence movement

the people simultaneously (Kartodirdjo et al., 1957). In the early 20th century,

the Indonesian independence movement was on an archipelago scale.

The younger generation who had received higher education began

know and know ethics after the West French Revolution, namely

has the right to self-determination, nationalism and socialism

(Suseno, 2012). Efforts to achieve independence other than resistance

against the invaders, namely preparing to become a country,

one of them compiled the Philosophical Grondslag. Ideology

Nationalism, Islamism, and Socialist-Marxists form the basis

understanding of the organizations that were founded in the early 20th century.

The dialogue that occurs between the three ideologies becomes the main thing

major in seeing the formulation of Pancasila as the basis of the state.

PANCASILA VALUES

Indonesia and Pancasila are understood as a commitment and

view of life together as a new nation (Titaley, 2013).

According to Yudi Latif, Pancasila is based on mutual cooperation, because

the Indonesian state that is established must be a mutual cooperation state.

The divine principle that has the spirit of mutual cooperation, namely the Divinity

cultured, which is open and tolerant, is not a Godhead

mutually attack and exclude each other. Principle

internationalism has the spirit of mutual cooperation, namely humanitarianism

and with justice, not colonizing and exploiting. Principle

Angel Ch. Latuheru, Izak Y. M. Lattu, Tony R. Tampake 161

nationalism has the spirit of mutual cooperation, namely receiving and

develop unity in various differences "diversity

single ika. " The principle of democracy which has the spirit of mutual cooperation with

develop deliberation to reach consensus, so that democracy is not

follow only the majority or minority votes of the elite (ruler or

financiers). The principle of welfare which is mutual cooperation with

develop participation and change in the economy

with a familial spirit, so that it is not characteristic

individualism-capitalism and does not restrict individual freedom

(Latif, 2012). Thus, living together creates

the community consults when formulating an agreement for

common interests (Soeprapto, 2013).

In arranging the order of Pancasila it is not a priority,

however, each of the precepts is intertwined (Priana, 2017).

The meaning of each precept in Pancasila can be described as follows;

1. The precepts of the Supreme Lordship; the first precept as the basis of ones

leading, meaning that the five precepts of Pancasila cannot be removed

separate, one precept must go along with other precepts.

The combination of all religious sects and beliefs creates precepts

first (Latif, 2015). Soekarno in his view of the precepts of the One and Only Godhead, gave an
important meaning

the context of religious life.

“... The Principle of K e t u h a n a n! Not only the Indonesian nation is God, but each Indonesian
should be

god. God himself. Christian worship

God according to the guidance of Isa al Masih, who Islam has God

according to the instructions of the Prophet Muhammad, a Buddhist

carry out his worship according to the books that exist

to her. But let us all be God. You should

The country of Indonesia is a country of each person

can worship his Lord in a free way.

All people should be godly culturally,

that is, with no "egoism-religion". And should

Indonesia is a country that has God! (Bahar and

Hudawati, 1998) "

162 Journal of Philosophy, Vol. 30, No. 2 August 2020

God is culturally so, there is no religious egoism between adherents of different religions. How to be
civilized in
God, by respecting one another in living

their deity. This view gives freedom to

everyone to God, so that every religion gets

the same place and the best.

2. Just and Civilized Humane Precepts; means nation

respect the humanity of its people.

religious fundamentalism. The religious fundamentalism movement insisted (Widiyono, 2006).

Interfaith dialogue is carried out to create

peace for the whole society.

The argument that the writer wants to convey in this paper

is Pancasila is a text with the Indonesian people

plurality and multiculturalism owned. Three posts are

became the starting point for the writing of this article to examine the Pancasila in

frame of the discipline of sociology of religion. John Titaley thought deeply

influential when looking at Indonesia with the foundation of Pancasila as

historical facts and religious experiences of Indonesian society. According to

Titaley, Indonesia's independence was possible because of interference

God Almighty, so that all religious people are called

to keep God's work (Titaley, 2013). I Made Priana,

in his dissertation "The Mission of the Protestant Christian Church in Bali for the 2012-

2016, in the Pancasila Perspective "sees Pancasila as a religion

civil society of Indonesia that fosters collective awareness

and function as social cohesion (Priana, 2017). Tedi Kholiludin

in his dissertation "Pancasila and Transformation of Civil Religiosity in

Indonesia "provides a new contribution, namely Pancasila

milestone or story with the plurality of the Indonesian nation (Kholiludin,

2014). The two writings also discussed Pancasila with

touches the realm of interfaith relations, but does not focus

discussing Pancasila in the conception of dialogue or Pancasila as text

interfaith dialogue. For the author, from the start in the debate

in determining the basis of the state, dialogue becomes an important part of both dialogue

ideology and religious dialogue. This section will be the focus

writing and distinguishing this writing from writings

previous.

Dialogue that occurs in the encounter of many religions

should touch the concrete issues of human conflict.

Often religious and cultural values are used as a guide

dialogue, but these values cannot be used in general

because there will be forced application of religious values and

culture exclusively to different groups of people

religion and culture. Thus the values of Pancasila are

universal values in social life. Pancasila can

be the basis for dialogue, because Pancasila is a formulation

154 Journal of Philosophy, Vol. 30, No. 2 August 2020

enabling multi-religious communities to live together with

various beliefs held. Key questions in writing

this is how Pancasila is understood as a text with dialogue

across religions in Indonesia? This study is a literature review

by using a descriptive method. This study seeks

inform readers about various research results

previously, various literature related to the object of research and

associated with research conducted (Creswell, 2010).

This paper uses two theories; First, Hermeneutics Gadamer

in understanding historical texts. This theory becomes important because

Gadamer's hermeneutics is an art of explaining knowledge and

the art of understanding text. Text is not only understood in written form,

but the reality of life is also a text (Gadamer, 2004).

Gadamer's advancement of hermeneutic theory is understanding hermeneutics

in the ontological level not the methodological level as it is

by Schleiermarcher and Dilthey. Truth that is attained

is a dialectical process and not a method (Gadamer, 2004.,

Hardiman, 2015). Second, the view on dialogue is taken from ideas

Global Ethic-Hans Kung, that is, every human action must be

based on responsible ethical values. According to Kung,

dialogue will lose moral credibility, if carried on only on

intellectual or spiritual level and don't care about

the social, physical and psychological suffering of millions of people (Kung, 2003).

Dialogue brings every religious individual to awareness

about the reality of differences, thus giving birth to mutual attitudes

respect and appreciate. The ultimate goal of dialogue is

common interests or uphold humanity in

various forms of dialogue (Ambassador, 2009). Both of these theories are very

help understand Pancasila as the historical text of the Indonesian nation

and its relevance in the context of interfaith life in Indonesia

in the 21st Century. Especially as an interfaith dialogue text for

maintaining harmony in the life of a multi-religious community.

to run a state based on religious dogma. This group is not

calls itself a political movement, but performs a political function.

It can be said that movements want to change ideology

Pancasila, is included in the category of anti-democracy, anti-pluralism,

and anti-nationalism (Maarif et al., 2012). In response

fundamentalism and radicalism, then the government did

law enforcement, based on Perppu No. 2 of 2017; about

community organization. The impact of the regulation is HTI mass organizations

(Hizbut Tahrir Indonesia) was disbanded in 2017, because it was considered

make efforts and activities that are contrary to life

the ideology of Pancasila and the laws of the Republic of Indonesia

(Ihsanuddin, 2018). Based on the context of this religious life,

religions in Indonesia must continue to pursue dialogue

3. Indonesian Unity Precepts; Indonesia is a unit,

so that this country set the motto Unity in Diversity

as an acknowledgment of the diversity of Indonesian society,

tied in a frame of unity. There is an emphasis that

this nation became Indonesia because of collectivism, society

unite to fight for independence, so that society

also must unite to protect the Indonesian state (Priana, 2017).

4. Popular Precepts Guided by Wisdom Wisdom

in Deliberation / Representation; democracy adhered to by

Indonesia is not a populist looking for the most votes, however

society led by wisdom in deliberation

representative. This democracy is lived out in rationality and spirit

to respect each other, by seeing other humans as

sovereign subject. Indonesia is a place for all people

so that the people are able to realize freedom because of it

equality, brotherhood and kinship (Priana, 2017).

5. Social Justice Precepts for All Indonesian People;

the humanity of the Indonesian people is highly valued in this context

real life, thus improving the standard of living of the people

physically important. The Indonesian economic system is not capitalist

and also not a socialist, but a typical Indonesian socialist. Typical socialist

Angel Ch. Latuheru, Izak Y. M. Lattu, Tony R. Tampake 163

Indonesia is a blend of what is both capitalist and good

socialist, and also the bad removal of both systems

(Priana, 2017).